yong as old which proueth that as the curse and punishment for the sinne so the sinne it selfe claue vnto them and continueth from generation to generation in them else the manifold misseries which were vpon children as well as vpon men of yeares were vniust Why should God shut them out of Paradice and not restore them thither againe so soone as they were borne there to haue the same free liberty to eate of the tree of life as Adam had before he fell why should God exact at their hands first so soone as they haue any capacitie the perfect righteousnesse of the Law vpon paine of death as ye confesse if they had eaten with Adam of the tree of knowledge of good and euill why should that fiery two edged sword be set to keepe from them also the way of the tree of life and why are they subiect to all the calamities that came vpon the earth by the sin of Adam if they fell not with him why should God consume them all with their parents in the dayes of Noah by the floud some in the wombe some in the birth and some newly borne if they had beene cleane from all pollutions of sinne would not God haue spared them and the world for their sakes And why did God then destroy the cities of Sodome and Gomorha and not spare them as he promised Abraham to doe if he found ten righteous their If children be free from all pollution of sinne they are not vnrighteous and wicked and if they may be called holy they may be called righteous Else were your children vncleane saith Paul but now are they holy As also if vnclean then polluted as were the children of the Sodomites doubtlesse aboue all the cities of the world And so did God the Iudge of all the world doe right in rooting out that wicked generation as he did also the other of the old world When Adam fell he did not only commit a fault but by the same his fault he not only brought vpon himselfe death and wrath but fell into a gulfe of pollution and wickednesse both soule and bodie Nay when he receiued grace it did not rid and free him of that naturall corruption whereinto the whole man was plunged insomuch as he could not increase and multiply but all the increase that came of him must necessarily be of the same nature that he was both bodies and spirits For to what did God say Increase and multiply and replemish the earth c was it to a senceles body not hauing the breath of life or was it to the whole man in whom God had breathed the breath of life who was thereby made a liuing soule It is true the Spirit is from heauen of God that gaue it and therefore especially is Adam called The Son of God and all mankind are said to be the ofspring of God not that God doth breath in euery perticular child of man in the wombe the breath of life immediately from himselfe in the same maner as he did vnto Adam Nay he did it then once for all insomuch as if God had executed his iustice on Adam immediately vpon his transgression we all had beene hid and had perisht in him both spirits and bodies whereas he being spared brought forth and replenisht the earth else man were inferior to all creatures We reade that God created euery thing to haue seede in it selfe according to his kind and all creatures do we see produce and bring forth their like by the word and prouidence of God when God said bring forth he gaue power by the same his word to the creatures he had made through the meanes he had ordained to doe their office he had set them in Euery tree hath it seed in it selfe the seed being sowne in the earth increaseth to roote and then to branches and afterward bringeth forth fruit or seed againe nothing differing from the seed that was first sowne And as an euill tree bringeth forth seed as euill as it selfe so doth man beget and bring forth as euill and corrupt as himselfe For so saith Iob For how can a cleane thing come out of that which is vncleane And Dauid saith of himselfe that he was shaped in iniquitie and in sinne his mother conceiued him If the fountaine from whence Dauid came was vncleane how could he be cleane That which moued Dauid to call this to minde was not so much any thing concerning his mother as himselfe the apprehension of his owne present sinne he was faln into which he was now lamenting and confessing before God vrged him to call to mind his first beginning and in his confession to charge himselfe with sin euen from the time that his mother first conceiued him and confesseth the same also to his owne shame and confusion thereby to cut off all good opinion of himselfe as touching his originall first estate which he had by his naturall conception and first birth the more to confirme vnto his soule the necessitie of the second new-birth from aboue For he knew that Adam by his sinne had not only polluted himselfe in soule and bodie and was fallen from his first integritie of nature and blessed estate he was in but that the same euill seed which then was sowne in the heart of Adam hath brought forth so great increase that it hath polluted and made vncleane the hearts and natures of all that come of him As also another testifieth saying The graine of euill seed was sowne in the heart of Adam from the beginning and how much vngodlinesse hath it brought vp vnto this time and how much shall it yet bring forth vntill the time of threshing come Ponder now with thy selfe how great fruit of wickednesse the graine of euill seed hath brought forth and when the eares shall be cut downe how great a floore shall they fill In which words this holy Prophet plainly sheweth that their first graine namely the sin which was first sowne in Adams heart was and is the original root and first ground of all sin that hath sprung vp shall spring vp in the hearts of all his posteritie to the worlds end and so of all their misery and therefore he saith againe Oh thou Adam what hast thou done for though it was thou that hast sinned thou art not falne alone but we all that come of thee The very same also doth Saint Paul affirme hauing spoken and being speaking of the reconciliation grace and life eternall which is by the death and life of Christ onely attainable wherefore saith he As by one man sin entred into the world and death by sin and so death passed vpon all men in whom all men haue sinned and so forward setting it downe not as a thing in question but as wel known shewing that as by one euen Adam sinne entred into the hearts of all men and death is passed vpon them for that all by that meanes haue sinned so grace and
saying And the poore haue the Gospell preached vnto them or receiue the Gospell as some translations haue it for the word doth import such a preaching as doth imply a receiuing of it in the heart of him to whom it is so preached as also doth the words of Esay before mentioned And although all haue it preached vnto them in the former generall maner yet none haue it preached vnto them in this speciall peculiar sort but these poore repentant persons onely who alone are capable of the receit thereof by faith vnto Iustification this is that effect of the holy Ghost in the heart of man which the Scriptures call The baptisme of Iohn the baptisme of water the baptisme of repentance the birth of water the baptisme which Iohn preached the preparation of the Gospell of peace repentance which is the beginning of the Gospell of Iesus Christ the first principall of the doctrine of Christ the beginning and first part of regeneration as the Scripture declareth it the labour and trauell in the birth but not the full perfection of the new birth onely the soule of the sinner trauelleth readie to be deliuered this is the second effect of the holy Ghost but the first peculiar Then doth God in the third place reach forth his hand and taketh hold of this poore labouring soule and by another speciall effect and power of the holy Ghost doth deliuer him and bring him forth washeth him cleanseth him from his bloud wherein he lay polluted his sinnes which cried out so iustly against him and lay so heauy vpon him easeth him of all and writeth in his heart of flesh his contrite repentant heart his couenant of mercie and loue which it so much desired assuring it that he is now reconciled with him and that his sins are cleane forgiuen and forgotten neuer to be reckoned or remembred more and that he hath loued him and doth loue him in Iesus Christ and will neuer put him out of fauour so long as Christ remains in fauour This is the special administration of the word and that gift of the Spirit whereby Christ is formed in the heart of the poore repentant sinner through faith by which he is iustified from all his sinnes and his heart sanctified and is the second part and finishing of the new birth and these are alwayes together in the act of iustification the word the Spirit and faith so that a sinner cannot be said to be actually iustified till the couenant of remission of sinnes which God hath made to the repentant sinner be applied by the Spirit to his broken heart and that he beleeueth in his heart that his sinnes be forgiuen and that God loueth him in Iesus Christ and this administation of the word gift of the Spirit and faith are expressed in Scripture and distinguished from all other administrations of the word gifts of the Spirit and kinds of faith whatsoeuer by seuerall distinct names As first this administration of the word is called in Scripture The glad tidings of peace and good things good tidings the binding vp of the broken heart libertie to the captiues The opening of the prison to them that are bound Comfort to the mourners The reuiuing of the spirits of the humble and contrite The couenant of the remission of sinnes The couenant of life and peace The kingdome of God Ease Rest to the soule The word of his grace The word preaching peace by Iesus Christ The word of reconciliation c. And it is so called in regard of the great and speciall benefit it bringeth doth administer vnto the soule of the repētant sinner by the applicatiō of the Spirit And for that it is directed of God and appointed to be preached to such and to no 〈◊〉 For though the Gospell be preached to all in a generall consideration as before is shewed yet as it is here intended it belongeth to none nor is to be preached to any but the repentant only And repentance though it be a part of the Gospel as it is sometimes in a generall maner proposed yea the beginning and first principle thereof and a peculiar gift of the Spirit as before also is noted yet as it is intended in these seuerall Scriptures repentance is no part but onely the preparation thereunto or the making ready the heart of a sinner for the same in which consideration Iohn the Baptist and our Sauiour both preached saying Repent for the kingdom of God is at hand where they make repentance to be one thing and the kingdome of God the glad tidings of the Gospel another require repentance in the first place as a thing necessary to be effected in them before they could receiue by faith the glad tidings of the Gospell the kingdome of God which was at hand to follow after and to be preached vnto them thereupon Which order was also obserued by the Prophets before as Dauid To day saith he if you will heare his voice harden not your hearts c. lest ye enter not into his rest In which words he declareth plainly to the people that if they would beleeue the promise of entrance into rest and so by faith enter thereinto they should vnharden their hearts that is to say repent otherwise there was no possibilitie of beleeuing of entrance And secondly as the speciall administration of the word which is so peculiar to the repentant is distinguished from all other common administrations so is the Spirit or rather the effect of the Spirit by which this glad tidings of peace is applied vnto and written in the heart of the repentant set forth and distinguished also in Scripture from other gifts of the Spirit by peculiar and distinct names as The baptisme of the holy Ghost The birth of the Spirit The renewing of the holy Ghost The Spirit of Christ The Spirit of the Sonne which crieth Abba Father the Spirit of adoption the Spirit of life the Spirit of truth the Comforter the anointing of the holy Ghost and such like And it is so called in regard of the speciall effects it worketh in the hearts of the repentant beyond those that are common to others as faith righteousnesse peace ioy in the holy Ghost and other vnspeakable comforts and treasures of life And thirdly as the word and Spirit so the faith which the Spirit causeth in the heart of the repentant by the application of the same word of God and the testification of his loue vnto it is also exprest and distinguished from all other kinds of faith by speciall distinct names as The faith of Gods elect The faith of Christ The faith of Iesus Christ The effectuall faith The faith of the Sonne of God The faith of the Saints Their most holy faith Their precious faith The faith which iustifieth The faith which sanctifieth the heart The faith of Abraham
but him alone Therefore in sure consideration of his grace and loue being confounded in themselues and ashamed as touching their owne will and workes and giuing all praise and honour vnto his holy name they do beseech him though they be not worthy the least of his mercies that he would be pleased notwithstanding to extend his grace and loue vnto them and poure forth his holy Spirit the ruler and gouernour of his kingdome here on earth into their hearts to comfort sanctifie and guide them in his truh that being guided and sanctified thereby they may euermore doe his will obey his commandements and walke before him here on earth euen as his holy Angells and seruants doe in heauen And acknowledging his goodnes towards them his prouidence and care in feeding and cloathing them and giuing them all other things which the necessities of this their present life requires do request him also that he would dayly supply and continue the same with his continuall blessing thereon receiuing them alwayes with thanksgiuing knowing that they are all sanctified by his word and prayer And calling to mind their manifold sinnes and trespasses which they in their flesh and bodies of death doe dayly commit against him poure out their soules in teares before him bewailing their wretchednes and misserie herein beseeching him for his Son Iesus Christ his sake through whom they haue now great confidence of his grace that he would not lay their sinnes to their charge but forgiue them hauing also a true testimonie in their consciences which they likewise cleere before him that they are at peace with all men and doe forgiue euen their enemies and so withall doe earnestly intreate him that he would vouchsafe them his gracious and Fatherly perfection to sustaine and keep them that no temptation may at any time preuaile against them to leade or any way to induce them to commit euill in his sight but that they may by the power of his grace and holy Spirit withstand the same And so reposing their trust and whole affiance in him they rest in peace knowing also and acknowledging that the kingdome and the power and the glory is his for euer and euer Amen Thus these iust and sanctified seruants of God goe one from strength to strength as the Prophet speaketh and from faith to faith neuer giuing ouer nor turning backe nor falling away from the liuing God like those that haue an euill heart and vnfaithfull but still step forward drawing neerer and neerer vnto God with a true and good heart in the full assurance of faith vntill they come to see his face in the promised Ierusalem For the iust doe liue by faith as it is written For yet a little while and he that shall come will come and will not tarry Now the iust shall liue by faith But if any draw backe my Soule shall haue no pleasure in them But saith the Apostle we are not of them that draw backe to perdition but of them that follow faith vnto the sauing of the Soule In these words he putteth a plaine difference doth distinguish between them whose hearts being euill and vnfaithfull do turne backe to perdition and them whose hearts are true and iust and who hauing the full assurance of faith doe perseuere and continue vnto the saluation of their soules As if he should haue said There be some indeed whose hearts were neuer sanctified by the faith of Gods elect the faith of Abraham But onely by a generall kind of faith their outward parts their house was a little Superficiallie swept which fall backe to destruction but we meaning himselfe and such sanctified soules with him as himselfe was we are not of that sort but of another euen of them which doe beleeue after another maner who haue the faith of Abraham the faith of Gods elect the effectuall faith the faith of Christ the faith that worketh by loue the faith which maketh a sinner iust the faith by which the iust doe liue and are saued Which very thing Saint Iohn also cleereth speaking of the Antichrists that were gone out from them They went out from vs saith he but they were not of vs If they had bin of vs they would no doubt haue continued with vs But they went out from vs that it might be made manifest that they were not all of vs. In which words he proueth planly that if they had euer beene of the faithfull sort namely the sanctified in heart whereof Iohn was one they had neuer fallen back but had without all doubt continued but by this their falling off it was made manifest which was not so cleere before that they were neuer of them what outward shewes soeuer they made The very same againe is manifest concerning Iudas for after he had plaid his treacherous part that he was discouered and burst in peeces the Spirit of God taking notice of his former pretended charitie to the poore which he vttered in these words Why was not this oyntment sold for three hundred pence and giuen to the poore And of this euill couetuous and theuish heart at the same time he saith This he spake not that he cared for the poore but because he was a theefe and had the bag and bare what was put therein So that Iudas was neuer any of the faithfull his heart was neuer vpright from the beginning he belieued not in his heart vnto Iustification he had not the faith of the Saints the faith that worketh by loue the faith of Christ as Christ himselfe testifieth against him saying But there are some of you which belieueth not and Iudas was one of them and the speciall man aimed at as Saint Iohn in the next wordes noteth saying For Iesus knew from the beginning who they were that belieued not and who should betray him And Iesus said vnto them therefore said I vnto you that no man can come vnto me except it be giuen him of my Father Meaning by comming vnto him belieuing in him vnto iustification as he said Come vnto me all ye that are weary and heauy laden c. And againe All that the Father giueth me commeth to me and him that commeth to me I will in no wise cast out Therefore the text saith From that time many of his Disciples went backe and walked no more with him And Iudas though he taried after them yet a while it was but to make vp the full measure of his sinnes For his heart was then as euill if not worse then theirs as Christ testifieth to his face in the presence and hearing of the other Apostles saying Haue I not chosen you twelue and one of you is a Diuell This he spake of Iudas and though he be here said among the rest to be chosen it is to be vnderstood but of his outward office and in respect of the common guifts of the Spirit which he had receiued And although this was the case
the diuell deluding them through pride vnder pretence of some excellent way of truth which he makes them beleeue is reuealed vnto them As first for the Church of Rome all the world seeth what confusion what fearfull delusions are therein what multitudes of sects of new deuised orders of Priests of Friers each drawing a traine after him and now since the light of the truth hath broken forth what strange contentions haue beene raised in the Church of God about things of no moment when great and weightie matters haue been neglected and what emulations diuisions and separations haue bred thereupon and then how after this people being in distraction haue runne from one sect and error to another from separation to separatioÌ„ diuiding themselues into many seuerall sects to Anabaptistry wherein a-againe are diuided into fiue or six sundry sects each hatefully condemning other holding also many dangerous errors some to expect new Apostles some to the heresie of Arius and some others who being as it were distracted with these things haue fallen to another the most blasphemous and erronious sect this day in the world commonly called by the name of the Family of loue whose author was one Henrie Nicolas or H. N. for so they will haue him called that is as they expound it Homo Nouus the new man or the holy nature or holinesse which they make to be Christ and sin they will haue to be Antichrist because it is opposite to Christ They say that when Adam sinned then Christ was killed and Antichrist came to liue They teach that the same perfection of holinesse which Adam before he fell is to be attained here in this life and affirme that all their Family of loue are as perfect and innocent as he And that the resurrection of the dead spoken of by Saint Paul in the 1. Cor. 15. and this prophesie Then shall be fulfilled the saying which is written O death where is thy sting O graue where is thy victory is fulfilled in them and denie all other resurrection of the body to be after this life They will haue this blasphemer H. N. to be the sonne of God Christ which was to come in the end of the world to iudge the world and say that the day of iudgement is already come and that H. N. iudgeth the world now by his doctrine so that whosoeuer doth not obey his Gospel shall in time be rooted out of the world and that his Family of loue shall inherite and inhabite the earth for euer world without end only they say they shall die in the bodie as now men do and their soules go to heauen but their posterities shall continue for euer This deceiuer describeth eight through breakings of the light as he termeth them to haue beene in eight seueral times from Adam to the time that now is which as he saith haue each exceeded other the seuenth he alloweth Iesus Christ to be the publisher of and his light to be the greatest of all that euer were before him and he maketh his owne to be the eighth and last and greatest and the perfection of all in and by which Christ is perfected meaning holinesse He maketh euery one of his Family of loue to be Christ yea and God and himselfe God and Christ in a more excellent maner saying that he is Godded with God and codeified with him and that God is hominified with him These horrible blasphemies with diuers others doth this H. N. and his Family teach to be the euerlasting Gospel which the Angell is said to preach in Reuelation 14. 6. and himselfe to be the Angell yea and the Archangell which is said to sound the great and last trump Reuel 11. 15. They professe greater loue to the Church of Rome and to all her idolatries and superstitions then they do to any Church else whatsoeuer except themselues They wickedly abuse these words of Christ I must walke to day and to morrow and the third day I shall be perfected and say that by to day is meant the time of Iesus Christ and his Apostles and by to morrow all the time of the religion of the Church of Rome and by the third day this their day of H. N. and his Family wherein they wil haue Christ to be perfected And they doe compare all the whole religion of the Church of Rome to the law of Moses affirming that as God did teach his people by those shadowes and types till Iesus Christ came so he hath taught the world euer since by the images sacrifices and filthy heathenisme of the Church of Rome till this wretch H. N. came and now he must be the onely chiefe teacher Gods obedient man yea his sonne as they blasphemously call him he by his Gospell must make all perfect They will outwardly submit to any kind of religion and to any idolatrous seruice whatsoeuer pretending it is not the bodie that can sinne but the soule They will be Priests in the Church of Rome and act their Seruice after their maner of deuotion and as Satan can transforme himselfe into an Angell or light so they can thrust themselues likewise â—o be publike Ministers and Preachers in the Church of England yea into the Kings Chappell and to be of his officers and messengers so bold they are euen at this present and so close and cunningly they can carry themselues being directed thereto by their Master H. N. that yee shall hardly euer find them out They will professe to agree in all points with the Church of England as also with the Church of Rome if they should be examined by them onely this they will not lightly deny their Master H. N. nor speake euill of him or his writings if they should be put to it and there is no way but this whereby to discouer them I say to put them to the deniall and abiuring of him and his writings and to pronounce him a blasphemer and his doctrine blasphemous this they will hardly doe vnlesse they be not yet his full disciples These horrible blasphemies wicked actions which I hate to describe but that I desire Christians should take notice of them and beware doth this blasphemer and his blasphemous sect teach and practise But I cease sighing and sorowing in my heart God doth know to see that the deuill should worke such mischeife now in this last time wherein I know God will haue his truth to prosper and most of all because many silly soules are taken in their snares like poore vnwary birds in time of winter when foode is scarse seeking for releife Alas what may be the cause of this Is there not some great fault in those that should giue light to the world who sit in the places of the starres of God Doth not their negligence coldnes driue the people into these extreames or are the violent courses and carnall contentions of some other the cause thereof or is it both doubtles they are both great causes
venome therefrom whereby they burst asunder so likewise doe all such persons who haue not their hearts established with true sauing grace but with sundry meates that is to say with sundry strange and different opinions I call them strange because they were neuer heard of in all the Scriptures as hereafter shall appeare running from one forme of religion vnto another vntill at last they come to sucke and feed vpon that poysonable heresie of the Familists who are not worthy to haue so much as the name or title of religion giuen vnto them it being not onely the last straine or faction they commonly run into but also destroying and damnable whereby the word of God is by them blasphemed and the way of life and truth euill spoken of to the great dishonour of the great and mightie Ichouah who will one day breake and teare them in peeces as with a rod of iron when none shall be able to deliuer them as a iust recompence of reward for all such as take pleasure therein So then beloued brethren friends or kindred of what sex or condition soeuer whether yong or old rich or poore be exhorted and forewarned hereby not giuing the least heed vnto any lying spirits vnder what pretence soeuer they haue may can or will present themselues vnto you but on the contrary labour by the grace and power you haue or shall receiue of the Lord to resist and auoid them euen as our Lord and Master did that archspirit and enemie of all mankind knowing that if the least way be giuen you will be in danger to be inthralled and insnared by their deceiuings And although some of them be more defectiue and more dangerous to infect the soules of men then others be as most certaine there are for there are degrees as well in difference of spirits as of nature and naturall parts yet I say they which may conceiue haue most soundnesse in their opinion it will be found vpon due and iust triall not to be that which they would seeme both vnto themselues and others to be which hereafter will appeare Of these things my beloued I can in some measure best aduertise you being through want of the true sauing knowledge and vnderstanding of God and his truth caught and intangled by some of them wandring vp and downe amongst the drie hils and mountaines conceiuing comfort when alas I was far from it and the farther I wandred vp and downe in that Egyptian darknesse the more intricate labyrinth of error and darknesse my soule was plunged into like vnto a blind man who hauing not his perfect sight goes on in darknesse vntill at last he falls into a pit of destruction for want of a guide to conduct and leade him and especially when I walked with the Anabaptists which way and practise of theirs shall euidently appeare to euery honest true and sanctified heart not onely to ouerturne and race the foundation of all Christian religion but also in as much as in them lieth to destroy the faith of Iesus Christ all which time though strangely deluded yet was I kept by the power and prouidence of God from being seduced and led into that destroying and irrecouerable way of death before mentioned namely the Familists though very nigh vnto it hauing one foote entred therein whiles I walked with the people aforesaid vntill at last the Lord in his appointed time was pleased to giue me a true sight of the misery wherein I was plunged one meanes whereof being the rod of correction which God had laid vpon me it draue me the more seriously to examine things and to consider with my selfe whether the cause for which I suffered would any whit auaile me vnto saluation or whether it would minister comfort vnto me in that great and teerible day of the Lord. So vpon a more serious suruay of those positions I then maintained I found them all too light yea so light as they were not able to stand against those truths which the holy Scriptures teach and maintaine whereupon immediatly I reiected my former receiued opinions as erronious and wicked so that I may say and that truly with that holy man Dauid It was good for me that I was corrected and chastised for till then I went astray Yet notwithstanding though I was cleane escaped therefrom within a short time after I was so far from hauing or enioying true peace and comfort that in stead thereof my poore distressed soule was accompanied with nothing but strange feares terrors and guiltinesse of conscience crying out against me for nothing but vengeance the misery whereof was such as caused me to lament the time wherein I was borne not regarding wife children or any friends whatsoeuer that came to visit me The misery wherein I was did depriue me of being sensible of the least ioy either in heauen or on earth being altogether benummed therewith compassed and set about with many strange and fearfull apparitions of temptations the primary and first cause thereof was that originall guilt which I drew from the loines of my first parents being the very seed and spawne of all my actuall transgressions and so being confounded vtterly lost yea oft times in despaire fearing there was mo mercie with God for me my sins being so heauy a burden vpon my soule then euen then when I was in greatest despaire God by his Spirit was pleased to worke in me a contrite and broken heart whereby it was turned from being a stubburne and stonie by dissoluing 〈◊〉 into a heart of flesh as soft as water and therein through 〈◊〉 infinite loue and goodnesse did by a more speciall work 〈◊〉 his Spirit write his euerlasting couenant of loue and mercy â—â—ich it so much sued sought and longed for with full assurâ—â—â—â— of the remission of all my sins whereby I stand sealed 〈◊〉 the day of my redemption is accomplished in the second resurrection that as certaine as my Redâ—emer liueth and cannot die so certaine I am that one day I shall enioy that glorious inheritance purchased through the merits of Iesus Christ which happie and blessed estate my soule could not enioy whiles it stucke fast in the quick sands of Anabaptistry being euen welnigh smothered and ouerwhelmed in error and darknesse vntill the Lord was pleased to open the eyes of my vnderstanding by hearing the word and doctrine of truth which is maintained by and in the Church of England as namely the doctrine of repentance free iustification by faith Gods eternall predestination and election from the foundation of the world that no man hath free will or power to obtaine his owne saluation and that originall sin to be in all the posteritie of Adam euer since we fell from that happie blessed estate which once we had in him with many other excellent truths all which is such a certaine and sure foundation that whosoeuer can attaine to walke in the power thereof the gates of hell shall neuer ouercome nor destroy him yet
notwithstanding all these truths there maintained I dare not attribute so great a work as this vnto any mortall man whatsoeuer any otherwise then his ministery to be the ordinary meanes thereof but desire to giue the praise both now and for euer onely to God vnto whom it is due he being the principall and chiefe worker therein by the powerfull minstration of his holy Spirit that so he may be all in all vnto all And thus in all humilitie of soule I humbly take my leaue proceeding vnto that which followeth beseeching God euen the God of all peace grace mercie and loue to confirme direct and informe all our hearts by his holy Spirit whereby we may not only come to vnderstand the truth thereof but also to practise the same in our liues and conuersations to the praise of the glorie of his grace vntill we come to be safe ariued at the promised Ierusalem which is the hauen or port of eternall rest therein shall all teares be wiped from our eyes and so enioy the presence of our Lord and Sauiour Iesus Christ the Prince of our saluation to whom with the Father and the holy Spirit be all praise honour and glorie giuen of his Saints for euermore Amen Yours in all Christian dutie Edmond Iessop A DISCOVERIE OF THE ERRORS OF THE ANABAPTISTS Their first point That God did predestinate all men to be saued vpon condition that they repent and beleeue the Gospell We answer GOD did not predestinate all men to be saued nor any man vpon any condition either of repentance faith or whatsoeuer else was to be expected or could be foreseene in them But his predestination was in this sort First God before he created any thing saw and foreknew what would be the nature euent of all things how though he made as excellent creatures as could be created yet there would be weaknesse and folly found in them because to be absolutely perfect and vnchangeable is proper only to God the Creator So that it was impossible God should make his creature equall with himselfe to will all things that be good perfectly and vnchangeably and to do all things that such a will can desire for then he must be God able to create which is impossible because there can be but one God which is the first beginner and Lord of all creatures This one God foreseeing I say what would become of the best creatures he could make how though he should require nothing at their hands but that which they might easily obserue and it was meet and very requisite they should acknowledge a dutie to him their first beginner and Lord in whose goodnesse and power their life and safetie did depend yet they would neglect the same and fall from him he therefore of his meere goodnes hauing great respect vnto his creature which he had resolued to make and being exceeding willing not for any thing he could foresee in them but for his owne good pleasure glorie sake to saue and glorifie of the same consulting with himselfe and with his eternall Wisedome which way and how he might bring his desire to passe did determine by election in and through the same his eternall Wisedome his euerlasting and onely Sonne which was before the depths euer with him as his counseller and hearts delight to sustaine of the one sort I meane the Angels and to redeeme of the other sort I meane mankind such a compleat sufficient companie of both as himselfe pleased to be at his right hand to behold his glorie to minister before him to partake of his pleasures for euermore And because there was no way else but by redemption to saue mankind by reason the first man being once fallen all the rest then in his loines who were to come of him by generation fell together with him and that there was not any one in heauen or in earth that was able to vndoe the workes of the diuell and to deliuer those his elect from his seruitude and bondage but onely the same his eternall Wisedom the Word whereby he made the world therefore as he had chosen them in him so did he decree to send him into the world and in a wonderfull maner to take mans nature and flesh on him that therein he might accomplish his purpose and bring his counsell and desire to passe in subduing his and their enemie and purchasing redemption for them by his death and resurrection And as he did determine before the world was to send him so did he predestinate them whom he had chosen in him and foreknew to be conformed to his image that he might be the first borne among many brethren the rest he resolued to leaue and to reward them with the fruite of their owne wayes Thus God foresaw all things thus did he by his wisedome find out a way to sustaine and restore of his creatures this was his decree and in this sort did he predestinate God did not neither is he euer said in Scripture to predestinate any to do euill nor to preordaine any to condemnation but vpon the foresight of their folly and wickednesse as the cause and ground thereof and so the saluation of man is freely and onely in God in Christ and the condemnation of man is meerly and truly of himselfe without any secret reseruation whatsoeuer as it is written O Israel destruction is of thy selfe but thy saluation is of God Their second point That God did not elect before all time to grace and life any particular persons but in time he doth elect qualities as faith and obedience and then finding these qualities in men he doth elect their persons for the qualities sake Answ TO affirme that God did not elect in Christ before all time some particular persons to grace holinesse life eternal is to denie Gods free vndeserued loue and to say that God doth elect qualities is senslesse and to teach that God doth elect persons for qualities sake is very erroneous and Antichristian We say therefore that Gods election is after this maner First before men or qualities of any sort were God of his meere loue did elect and chuse in Christ out of the whole posteritie and race of mankind which he foresaw and were before him as if they had actually been a seed a remnant to be his people to be his heritage to be holy and without blame before him in loue as Saint Paul doth testifie saying Blessed be the God and Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ according as he hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue hauing predestinated vs vnto the adoption of children by Iesus Christ to himselfe according to the good pleasure of his owne will to the praise of the glorie of his grace Whence it is euident that God did chuse a
him be euer remoued from them as the Prophet testifieth Nay what shall or can possibly separate them from the loue of Christ or froÌ„ the loue of God the Father towards them in him Shall tribulation or distresse or persecution or famine or nakednes or perill or sword As it is written For thy sake are we killed all the day long and are counted as sheepe for the slaughter Nay saith Saint Paul In all these things we are more then conquerours through him that loued vs. For I am perswaded saith he that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Thus as God did predestinate call iustifie and sanctifie them so it is he that keepeth defendeth them and the stedfastnes of their estates in him doth depend vpon the stedfastnes and immutabilitie of his purpose promise loue and on the loue and life of Christ and all is free without any respect of will faith or works of ours in him and of him to whom be all power and glorie praise and thanksgiuing for euer Amen But some will obiect and say What then meaneth the Scriptures which so often speake of falling away from righteousnesse from faith from Christ from God as where it saith But when the righteous man turneth away from his righteousnes and committeth iniquitie and dieth in them for the iniquities that he hath done shall be die And againe it is said that he which taketh the plough by the hand and looketh behind him is not meete for the kingdome of God And againe When a soule spirit is cast out of a man and he walking in drie places findeth no rest but returneth to the house from whence he came out and finding it swept and garnished entreth therein with seuen more worse then himselfe and the end of that man shall be worse then the beginning And again some are said to beleeue for a time to be offended when tribulation cometh And some branches are said to be taken away from the vine Others to withdraw themselues and to depart away from the liuing God to be made partakers of the holy Ghost and to taste of the good word of God and of the powers of the world to come and to fall away not to be renewed againe by repentance That a man may be sanctified by the blood of the testament and afterwards tread vnder foote the Son of God and count the same blood as an vnholy thing and despight the Spirit of grace Some to be cleane escaped from the filthinesse of the world and after this to be entangled againe whose end also is worse then the beginning likened vnto the dog that returneth to his owne vomit and to the sow that is washed and turneth to wallow in the mire againe And some that do make shipwrack of faith and a good conscience with diuers other sayings to this purpose Also these doubtfull speeches He that endureth to the end If ye hold fast vnto the end Whose house ye are if ye continue He that ouercometh and keepeth my words vnto the end And againe Let them be blotted out of the booke of the liuing I will take away his part out of the booke of life and out of the holy Citie These Scriptures seeme to contradict all that is said before and to proue that there is no estate to be attained vnto but may be fallen from lost and vndone againe These Scriptures may seeme with men not instructed of God to contradict all what haue been mentioned before and to proue a falling away from all grace whatsoeuer but with such as God hath been pleased to instruct it is otherwise and although not only your sects but the Antichristian Church of Rome the Arminians and others doe conceiue and teach from these Scriptures that there is no estate to be attained vnto in this life but men may fall therefrom and perish and because you will not admit as it were too grosse yee should of contradiction in Scriptures wrest wring all the former Scriptures which doe cleerly proue the contrary either to make for this your erronious conceit or else at least not to oppose the same yet I say neuerthelesse the truth is that ye are deceiued not only in this but in the other of your points being most of them of the same nature but all tending to the wrong marke It is true these Scriptures do plainly shew that men may attaine to many excellent graces and gifts of the holy Ghost they may receiue the word with ioy take the plough by the hand be enlightned beleeue and be baptized they may be branches in the vine they may haue a foule spirit cast out of them and be swept and garnished they may taste of the heauenly gift and be made partakers of the holy Ghost and taste of the good word of God and of the powers of the world to come they may be in some respects sanctified by the blood of the testament and be cleane escaped from the pollutions of the world they may haue a kind of righteousnes and be in some sort termed righteous men they may haue faith to cast out diuels and doe many great works all this they may attaine vnto and yet come short of the chiefe things fall away from all lose all and Christ may notwithstanding all these things iustly and truly say vnto them in the day of account Depart from me ye workers of iniquitie I neuer knew ye And it is as true that there be greater and more speciall things then all these which whosoeuer can attain shall as certainly abide in Christ and be saued as Christ abideth in the Father and liueth But the greatest difficultie lieth in this to distinguish these things rightly asunder according to the meaning of the Scriptures that so their true difference being discerned of vs we may not only auoide the great confusion which the want thereof hath caused in the mindes of many and the sundry errors they through their ignorance haue fallen into but may be brought to examine and proue our selues by the rule thereof whether our estates be yet such as will abide the triall in the day of account or no. If we find that they be we haue then great cause of comfort if not then haue we great reason to feare and with all speed to humble our soules before God and earnestly â—o desire him that he would be pleased to forme his sonne Christ in vs and to conforme vs vnto his image which is the estate that will giue vs boldnes in the day of his appearing Now that we may rightly vnderstand these things and discerne their true difference let vs obserue that as the Gospel hath two seuerall operations in the hearts and consciences of men to some it is the sauour of life vnto life and
cleane the outside of the cup and platter they had such a kind of beliefe and were as strict in all outward obseruations as all this and yet their insides were foule their hearts were full of rancor and malice and so may it be with thee for all this Here is a faire blade indeede but where is the fruit Doest thou not know that except thy righteousnes exceed the righteousnes of the Scribes and Pharises thou shalt in no wise enter into the kingdome of God Herod heard Iohn gladly and did many things willingly and Iudas no doubt was faire in the leafe but his heart was euer corrupt as the Euangelist testifieth saying This he spake not that he had care of the poore but that he was couetous and carried the bag How thinkest thou can an euill tree bring forth good fruit or can one and the same fountaine bring forth sweet waters and bitter Or can a stincking polluted fountaine bring forth sweet waters The heart of man is the tree or fountaine from whence either good or euill commeth as Christ himselfe testifieth A good man out of the good treasure of the heart bringeth forth that which is good and an euill man out of the euill treasure of his heart bringeth forth that which is euill If thy heart be euill and vncleane how canst thou then bring forth from thence any good fruit Grant thou art sanctified outwardly thou hast belieued and art baptized thou hearest the word with ioy thou art all as before is spoken yet if in heart thou beest hard and vnrepentant proud puft vp couetous vnmercifull one that louest thy selfe and this present euill world enuious to others cruell what will all thy beliefe and righteousnes auaile thee Nay admit thou hadst all faith so as thou couldest moue mountaines and that thou shouldst giue all thy goods to the poore and thy bodie to be burned and that no man could tax thy heart by any euill fruit that yet appeared nor thy selfe perceiue thine owne heart to be euill yet if thou hast not that faith which worketh by loue that loue with her naturall properties which the Apostle describeth saying Loue suffereth long and is kind it enuieth not it vaunteth not it selfe it is not puffed vp it behaueth not it selfe vnseemly it seeketh not her own it is not easily prouoked it thinketh none euill it reioyceth not in iniquite but it reioyceth in the truth It beareth all things it belieueth all things it hopeth all things it endureth all things I say if thou hast not that faith which bringeth forth these effects thou art nothing thou art but as a sounding brasse and as a tinckling Cimball notwithstanding all thy gifts of knowledge faith prophesie righteousnes or whatsoeuer and shalt be found to be but either as the high waies side or as the stony ground or thornie ground mentioned in the Gospell which indured not which neuer came to bring forth goodfruit neither in the greatest nor least measure like vnto the good ground described after and thy end will be like that earth which notwithstanding the raine commeth oft vpon it bringeth forth nothing but thornes and briars and is therefore neere vnto cursing and as the tree which though it haue had much dressing yet because it bringeth not forth goodfruit is hewen downe and cast into the fire Consider therefore what neede there is that we should dilligently enquire into these things and see the difference betweene these two estates and that our care and study might and dayly should be to learne the best Now touching the speciall administration of the Gospell and those gifts of the Spirit which are perticuliar to afew euen Gods elect onely The speciall administration of the Gospell is this namely a particular application or preaching the word of promise the glad tidings of peace the forgiuenesse of sins to the soule of a sinner whereby he is truly possest of the grace loue of God in Iesus Christ through faith in him and of the forgiuenesse of his sinnes And this is neuer done but by a speciall gift and power of the holy Ghost Now the course which God doth take to effect and bring this thing to passe is this when and after such time as God by the generall administration of his Gospell hath made knowne and by a common gift of the Spirit hath caused them to beleeue and assent vnto the summe or necessary parts thereof as namely that repentance and remission of sins is granted to sinners and saluation to all that can attaine thereto then doth he by a special more effectuall gift of the Spirit work vpon the hearts of his elect whom he fore knew and had predestinate calling them to repentance that is to say turning them from all their sinnes and from the wayes of all the fleshly and sinfull pleasures wherein their soules had formerly delighted into a great feare sorrow for the same and with many teares to lament the time that euer they tooke pleasure therein and falling downe before him with humble and contrite hearts confesse their sins vnto him desiring in an vnspeakable maner mercy and forgiuenesse at his hands peace loue and reconciliation with him which till they obtaine they can take no rest they haue no ioy they cannot be satisfied none of all their former delights will afford them now any comfort they stand aloofe looking strangely vpon them like friends in aduersitie finding them now no fit companions for them Nay there is not any thing that will or can relieue their poore distressed soules or giue them their desired content but onely the loue of God in Iesus Christ sealed in their hearts by his holy Spirit of promise These are those poore which the Scriptures speake of vnto whom Christ was sent to preach good tidings the bruised and broken in heart them that labour sore and are heauie laden the sicke the lost the dead which Christ came to binde vp to heale to seeke out to quicken and raise to life these I say and none but these are they whom the Prophet speaketh of testifying of the Sauiour and of the speciall administration of the Gospell of peace saying The Spirit of the Lord is vpon me and he hath anointed me to preach good tidings to the poore he hath sent me to binde vp the broken hearted to proclaime liberty to the captiues and the opening of the prison to them that are bound to proclaime the acceptable yeare of the Lord and the day of vengeance of our God to comfort all that mourne to appoint vnto them that mourne in Sion to giue vnto them beauty for ashes the oyle of ioy for mourning the garment of praise for the spirit of heauinesse that they might be called Trees of righteousnes the plantation of the Lord that he may be glorifiea And these are the poore of whom Christ himselfe speaketh
The faith which worketh by loue c. And it is so called in regard of the special grace mercie loue of God in Iesus Christ which is shed abroad and sealed by the Spirit in the heart of him that possesseth it and also in respect of the excellent fruite it doth produce and cause to come forth of the same heart which is now truly sanctified by it and in which Christ being now formed dwelleth as mortification to sinne and to this present world loue to God and to Christ the Lord who hath so truly loued them loue to the truth loue to the children of God loue to all men which fruite we will also search for the true nature of and enquire how the Scriptures doe seuer it from all outward appearances and shewes which come neare vnto it hauing the forme thereof but is not the same in truth and power Like as the trees that are planted by the riuer side do bring forth their fruit in due season and as the good ground which hauing receiued the seed that is sowne therein bringeth forth fruit a hundred sixtie and thirtie fold and as the earth which drinking in the raine that cometh oft vpon it bringeth forth herbs meet for him by whom it is dressed so do these righteous trees and branches of the Lords owne planting his good ground and earth which he hath thus dressed and watered bring foorth fruite meete for him their Lord the good husband-man that hath planted dressed them First as they haue receiued mercie at the hands of God by faith and are assuredly perswaded in their hearts of the forgiuenesse of their sinnes so doe they now perfectly and truly euen from their very hearts hate all sin yea and the garment that is defiled therewith and abstaine from all appearance of euill mourning and lamenting when at any time they do but think thereon and mortifying their members and affections of flesh do restrain them frō their old accustomed wayes remēbring that they are washed and redeemed with a great price euen with the blood of the Lamb of God that they should now be holy as their heauenly Father is holy that hath chosen them And though they finde the law of their members to rebel and fight against the law of their minds enticing them night day with strong motions and perswasions to regard and giue entertainment againe to their former lusts and pleasures yet they remembring the day of their feare and great distresse sigh and weepe in soule to thinke that they should yet be constrained by the force of their owne flesh members thereof to cast but an eye or once to thinke vpon that which now their soules do loathe and from which they haue been so graciously deliuered And therefore remembring Lots wife and the end of those that hauing taken the plough by the hand looke behind them by whose examples their Lord hath forwarned them dare not presume to turne aside and grieue the holy Spirit whereby they are sealed vnto the day of redemption but if they should through the strength of temptation and their owne weaknesse fall they go foorth and weep bitterly till they be restored by faith to strength againe and neuer fall or looke behind them so as to giue entertainment in soule to their old delights of sin againe or to embrace this present world or pleasures thereof as aforetime nay though they be hated reuiled and scorned of all men and made a gazing stocke both to men and Angells yet still they go on their way out of the camp following their Lord and willingly bearing his reproach counting his rebukes greater riches then all the pleasures of the Egypt of this world which is now crucified to them and they to it And so in patience possesse they their soules hauing an assured hope that though now they goe on their way weeping sowing precious seed yet there will come a day wherein they shall returne with ioy reape the fruit of their labours and bring their sheaues with them Secondly as they doe hate sin and mortifie the flesh with the affections and lusts thereof and crucifie vnto themselues this present world and themselues vnto it so doe they now on the contrary part loue God with all their heart and with all their soule and delight in him and in his wayes and this their loue vnto him is caused by that loue wherewith he first loued them which he hath shed forth and sealed in their hearts by his holy Spirit and wherEof they are now assuredlie perswaded as it is written Wee loue him because he loued vs first And as to be beloued of God is a blessing beyond all comparison a treasure not to be vttered so their loue to him is a fruit which no man is able to conceiue the nature of but they alone in whose hearts his loue is first shed forth and they certainly perswaded thereof And as they loue God the Father so doe they loue Christ his Sonne who hath redeemed them from the thraldome of their sinnes and their loue to him is likewise caused by his loue which was first made knowne to them and is exprest in this that while they were his enemies he died for them that they should be reconciled to God his Father and be made the Sonnes of God by adoption in him And greater loue then this hath no man that one should die for his enemies and specially such a one to bring them to so great honour therefore their loue to him is also vnspeakeable And as they loue God the Father and Christ the Redeemer so loue they the children of God who are borne of him and made partakers with them of his grace and loue in Christ As it is written He that loueth him that begetteth loueth him also that is begotten of him And this their loue vnto the children of God as it is not now for naturall respects though in that regard they also loue them but because they are in grace and loue with God and do belong to Christ whom they serue and belong vnto So their loue vnto them is heauenly and spirituall and such as no man hath nor can attaine vnto vnlesse he be borne from aboue of water and the Spirit as they are For the children of this world who are borne but of flesh as they know not the children of God that are borne begotten of him because they know not him that hath begotten them nor Christ whom they serue and follow so neither doe nor can they loue them for his sake nor haue part and fellowship with them in their spirituall and heauenly communion They pray together as children of one Father the Lord of hosts and praise his name with one accord they suffer together as members of one bodie euen that body whereof Christ is the head they weepe together and they reioyce together and are of like
of Iudas and of his fellow disciples who could not relish the words of eternall life which Christ spake saying Except ye eate the flesh of the Sonne of man and drinke his blood ye haue no life in you and the case of those Antichrists and of those vnfaithfull euill hearted draw-backs as it hath been the case of many thousands more and is still at this day yet the case of Peter of Iohn and the rest of the Apostles was far otherwise as is now also the case of all regenerate true hearted Christians they beleeue to the sauing of the soule they eate the flesh of the Sonne of man and drinke his blood spiritually by faith and haue eternall life abiding in them they dwell in Christ and Christ in them they are borne of God and therefore draw not backe sinne not to perdition for the seed whereby they are begotten remaineth in them neither can they so sinne because they are borne of God nay they are sealed by the holy Spirit of promise vnto the day of redemption they ouercome the world endure and keepe his words and works vnto the end they are the liuely stones of Gods temple built vpon the chiefe corner stone who are made a spiritual house to offer vp spirituall sacrifices acceptable to God by Iesus Christ his Church against which the gates of hell shall not preuaile they are the good ground spoken of the good trees which cannot bring forth euill fruit but good only the euill which they doe at any time is not their fruit because it proceedeth not from their hearts but is done vnwillingly through weaknesse for in their hearts they serue the law of God The Scriptures account that to be a mans fruite which cometh from his heart whether it be good or euill because thereby the nature of the fountaine which is the heart is knowne as the nature of trees are by their fruite So that the nature of a good man I meane that which is borne of the Spirit not his fleshly nature is now to bring foorth good fruite only as Christ testifieth saying A good man out of the good treasure of his heart bringeth foorth that which is good We can do nothing against the truth saith the Apostle A good tree cannot bring forth euill fruite And whereas the Scriptures speake so often after this maner If ye hold fast vuto the end If ye continue Him that ouercometh and keepeth my words and works to the end then are ye his house then will he approue of ye then shall ye be saued And on the contrary He that looketh behind him He that endureth not If any draw backe or fall away c. he is not meete for the kingdome of God My soule shall haue no pleasure in him There remaines no more sacrifice for sin The drift of the Spirit of God is to informe vs of the different estates and conditions of Christians of the danger of the one estate and of the well being and safetie of the other that so we seeing the difference and being forewarned thereof might not depend vpon that which is so dangerous but striue vnto that wherein there is safetie And where it saith of some Let them be blotted out of the booke of the liuing I will put his name out of the booke of life The meaning is not that God will put any mans name out of the booke of life that is written therein but his meaning is that such desperate and wicked persons as blaspheme his truth and Spirit shall be set down as it were with a blot cursed vtterly excluded and pronounced against for such as there is no hope or place for repentance as was Iudas and others of his companions of whom it was foresaid Let them be blotted out of the booke of the liuing let them not be written with the righteous c. for they persecue him whom thou hast smitten they talke to the griefe of those whom thou hast chosen So that whereas men may seeme to haue a place among the Saints in the Church of God and to be in as good an estate as they by reason of some gifts of the Spirit which they may receiue and some alteration the word of God may worke in them yet being neuer sanctified in heart by the faith of the Sonne of God in time they discouer themselues to be in heart euill and aduersaries to the truth and such as God doth by his word exclude and pronouuce cursed children twice dead and pluckt vp by the rootes such as neuer had nor shall haue their names written with his people in his records of life which before their discouerie might seeme both to themselues and to others to haue and therefore it is said And from him that hath not shall be taken away euen that which he seemeth to haue which seemeth also to be an improper speech for how can that which a man hath not be said to be taken from him He had something may some say and it is true he had heard and receiued the word with ioy but not in deepenesse of root not in a good heart his heart was neuer sanctified by faith like vnto his that brought forth fruit he was enlightned and had tasted of the good word of God and of the powers of the world to come but he seemed and made shew to haue more he presumed no doubt that his name was written in the booke of life which was more then that he had receiued could warrant him This his pretended shew is now also taken from him and his name is openly by the iust sentence of Gods word put out of all hope of being or euer to be written in the book of life and he is now like the earth which bringeth forth nothing but briars and thornes neere vnto cursing it is impossible he should now be renewed For nothing is secret saith the text that shall not be made manifest nor any thing hid that shall not be knowne and come to light Therefore saith he take heed how ye heare For whosoeuer hath to him shall be giuen and he shall haue abundance and whosoeuer hath not from him shall be taken away euen that which he seemeth to haue But what is the booke of life for peraduenture it is a secret to some doubtlesse It is both Gods secret and reuealed decree or will concerning such as shal be saued by that which is reuealed the secret is made knowne His secret decree we haue in the first beginning of our writing shewed which briefly is this That God before the world was foreseeing the fall of mankind did chuse in Christ a certaine number of them to life and saluation which were all foreseen and knowne of him and recorded by his decree in the roule of Christ before they were his reuealed will or decree which we haue before also at large exprest is briefly this namely the speciall promises and testimonies of